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Mawlana Hazar Imam's Key Messages on Faith and Ethics

Mawlana Hazar Imam's Key Messages on Faith and Ethics. A presentation by Kamaluddin Ali Muhammad. Future Practice of Tariqah-1.

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Mawlana Hazar Imam's Key Messages on Faith and Ethics

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  1. Mawlana Hazar Imam's Key Messages onFaith and Ethics A presentation byKamaluddin Ali Muhammad

  2. Future Practice of Tariqah-1 “Much work has been done, in particular by the Institute of Ismaili Studies, to research our diverse traditions in literature, folklore and religious practices. My Jamats around the world have strong sentiments on these matters. Careful analysis has been made of the theological and historical authenticity of our pluralistic heritage.”

  3. Future Practice of Tariqah-2 “The same careful enquiry is being applied to the wide body of Tafsīr across the Ummah and across time, in order to achieve a thorough comprehension of the multiple schools of interpretation of the Holy Qur’ān, including those of Fatimid times.”

  4. Future Practice of Tariqah-3 “When these endeavours will have been completed to my satisfaction, I will make available to the Jamat worldwide my thoughts and reflections in regard to the future practice of the Shia Ismaili Tariqah of Islam.” (Golden Jubilee Irshad, Aiglemont, 11-07-2007)

  5. Understanding of the Qur’ān • There are thousands of interpretations • To seek correct understanding of the Qur’ān under the guidance of Imam • Guidance on ongoing basis • Role of intellect • Happiness from the books of Ta‘līm curriculum. (Dar-es-salaam, Tanzania, 17-08-2007)

  6. Freedom of interpretation-1 "This programme is also an opportunity for achieving insights into how the discourse of the Qur’ān-e-Sharīf, rich in parable and allegory, metaphor and symbol, has been an inexhaustible well-spring of inspiration, lending itself to a wide spectrum of interpretations.”

  7. Freedom of interpretation-2 “This freedom of interpretation is a generosity which the Qur'ān confers upon all believers, uniting them in the conviction that All-Merciful Allah will forgive them if they err in their sincere attempts to understand His word.”

  8. Freedom of interpretation-3 “Happily, as a result, the Holy Book continues to guide and illuminate the thought and conduct of Muslims belonging to different communities of interpretation and spiritual affiliation, from century to century, in diverse cultural environments.”

  9. Freedom of interpretation-4 “The Noble Qur’ān extends its principle of pluralism also to adherents of other faiths. It affirms that each has a direction and path to which they turn so that all should strive for good works, in the belief that, wheresoever they may be, Allah will bring them together.” (13-10-2003, London, UK)

  10. Qur'ān on freedom of interpretation "For each We have appointed a divine law and a traced-out way. Had Allah willed He could have made you one community. But that He may try you by that which He has given you (He has made you as you are). So vie for one another in good works. Unto Allah you will all return, and He will then inform you of that wherein you differ". (5:48)

  11. Fluid, Progressive Open-ended Intellectually informed Spiritually inspired Hardened, Monolithic Absolutist Obscurantist True Nature of Islam(London, October 19, 2003) Yes No

  12. Freedom of religion vs. freedom from religion-1 “A deepening sense of spiritual commitment-and the ethical framework that goes with it-will be a central requirement if we are to find our way through the minefields and the quick sands of modern life. A strengthening of religious institutions should be a vital part of this process.”

  13. Freedom of religion vs. freedom from religion-2 “To be sure, freedom of religion is a critical value in a pluralistic society. But if freedom of religion deteriorates into freedom from religion-then societies will find themselves lost in a bleak and unpromising landscape-with no compass, no roadmap and no sense of ultimate direction.” (Evora, Spain,12-02-2006)

  14. Sunless day of despair “The day we no longer know how, nor have the time nor the faith to bow in prayer to Allah because the human soul that He has told us is eternal is no longer of sufficient importance to us to be worthy of an hour of our daily working, profit seeking time, will be a sunless day of despair.” (Peshawar University, 30-11-1967)

  15. Unity and diversity of human race-1 “Our spiritual understandings, like those of your Academy, are rooted, of course, in ancient teachings. In the case of Islam, there are two touchstones which I have long treasured and sought to apply. The first affirms the unity of the human race, as expressed in the Holy Qu'rān where God... says the following:

  16. Unity and diversity of human race-2 “O mankind! Be careful of your duty to your Lord, Who created you from a single soul and from it created its mate and from the twain hath spread abroad a multitude of men and women.” (4:1)

  17. Unity and diversity of human race-3 “This remarkable verse speaks both of the inherent diversity of mankind - the “multitude” - and of the unity of mankind - the “single soul created by a single Creator” - a spiritual legacy which distinguishes the human race from all other forms of life.” (Tutzing, Germany 20 May 2006 )

  18. Sayings of Hazrat Ali (a.s.) “No belief is like modesty and patience, no attainment is like humility, no honour is like knowledge, no power is like forbearance, and no support is more reliable than consultation.” (Tutzing, Germany 20 May 2006)

  19. Spiritual roots of tolerance “The spiritual roots of tolerance include, it seems to me, a respect for individual conscience - seen as a Gift of God - as well as a posture of religious humility before the Divine. It is by accepting our human limits that we can come to see The Other as a fellow seeker of truth -- and to find common ground in our common quest.”(Tutzing, Germany 20 May 2006)

  20. Spirituality not escaping from world “Let me emphasize again, however, that spirituality should not become a way of escaping from the world but rather a way of more actively engaging in it.” (Tutzing, Germany 20 May 2006)

  21. Cosmopolitan Ethic But societies which have grown more pluralistic in makeup, are not always growing more pluralistic in spirit. What is needed -- all across the world -- is a new “cosmopolitan ethic”-- rooted in a strong culture of tolerance.” (Tutzing, Germany 20 May 2006)

  22. Arrogance vs. humility "In the ethical realm-as in the educational realm-one of the great stumbling blocks is arrogance. Even the resurgence of religious feeling-which should be such a positive force--can become a negative influence when it turns into self-righteousness. All of the world’s great religions warn against this excess-yet in the name of those same religions too many are tempted to play God themselves-rather than recognizing their humility before the Divine.” (Evora, Spain,12-02-2006)

  23. Personal Humility “A central element in a truly religious outlook, it seems to me, is the quality of personal humility-a recognition that strive as we might, we will still fall short of our ideals, that climb as we might, there will still be unexplored and mysterious peaks above us. It means recognizing our own creature hood-and thus our human limitations. In that recognition, it seems to me, lies our best protection against false prophecies and divisive dogmatism.” (Evora, Spain,12-02-2006)

  24. Ethics in the society-1 “Let me reflect for a moment on the matter of ethics - and the importance of ethical commitments not only in government but throughout society. Competent civil society is a major contributor to development particularly where democracies are less well established, or where governmental efforts are inadequate.”

  25. Ethics in the society-2 “The absence of corruption or fraud in government is not enough. Fraud in medicine, fraud in education, fraud in financial services, fraud in property rights, fraud in the exercise of law enforcement or in the courts, are all risks which can have a dramatic impact on social progress.”

  26. Ethics in the society-3 “This is especially true in rural environments, where fraud is often neither reported nor corrected, but simply accepted as an inevitable condition of life. This is why the serious and sustained ethical formation of students and teachers is an essential dimension of the Academies program.” (Dhaka, Bangladesh, 22-05-08)

  27. For KamalZar CollectionsPlease visitwww.kamalzar.com

  28. THANKS Special thanks to Mr. Amir Ali Kasim Ali (HRD, Itreb for Pakistan) for his help in preparing the presentation

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